(143) For they are divine Mysteries, which no Man can search into by his own Reason, and I also esteem myself most unworthy of such a Gift, and besides I shall have many Scorners and Mockers against me; for the corrupted Nature is horribly ashamed before the Light.

(6) I cannot at all write it in thy Heart, for it is not for every Man's Capacity, Understanding and Apprehension, especially where the Spirit stands in the House of Wrath, and does not qualify, operate, or unite with the Light of God. But I will show it to thee in an earthly Similitude, that thou mightest if possible get a little into the deep Sense.

(2) Such were the impediments in the way of my writing. And even now I fear, as it is said, "to cast the pearls before swine, lest they tread them under foot, and turn and rend us." For it is difficult to exhibit the really pure and transparent words respecting the true light, to swinish and untrained hearers.

(17) From this Light now it is that I have my Knowledge, as also my Will, Impulse and Driving, and therefore I will set down this Knowledge in Writing according to my Gift, and let God work his Will; and though I should irritate or enrage the whole World, the Devil, and all the Gates of Hell, I will look on and wait what the LORD intends with it.

(29) I write not here without Knowledge; but if thou, like an Epicure and fatted Swine of the Devil, from the Devil's Instigation, shouldst mock at these Things and say,

(4) "Those souls then will knock at the gates of the Light, saying: Lord, open unto us! And I will answer unto them: I know you not, whence ye are. And they will say unto me: We have received of thy mysteries and fulfilled thy whole teaching and thou hast taught us on the high ways. And I will answer and say unto them: I know you not, who ye are, ye who are doers of iniquity and of evil even unto now. Wherefor go into the outer darkness. And from that hour they will go into the outer darkness, there where is howling and grinding of teeth. "For this cause then, herald unto the whole world and say unto them: 'Strive thereafter, to renounce the whole world and the whole matter therein, that ye may receive the mysteries of the Light before the number of the perfect souls is completed, in order that they may not make you stop before the gates of the Light and. lead you away into the outer darkness.' "Now, therefore, who hath ears to hear, let him hear."

(24) Behold I will show it thee once more, that so by any means thou mayest apprehend it, that this high Work may not pass away in vain without Profit to thee.

(7) Locusta saith:—All those creatures which have been described by Lucas are two only, of which one is neither The Turba Philosophorum. aia 5 known nor expressed, except by piety, for it is not seen or felt.

PyTHAGoRAS saith:—Thou hast entered upon a subject which, if completed, thou wilt describe subtly. State, therefore, what is this thing which is neither felt, seen, nor known.

Then he:—lIt is that which is not known, because in this world it is discerned by reason without the clients thereof, which are sight, hearing, taste, smell, and touch. O Crowd of the Philosophers, know you not that it is only sight which can distinguish white from black, and hearing only which can discriminate between a good and bad word! Similarly, a wholesome odour cannot be separated by reason from one which is fetid, except through the sense of smell, nor can sweetness be discriminated from bitterness save by means of taste, nor smooth from rough unless by touch.

The Turba answereth:— Thou hast well spoken, yet hast thou omitted to treat of that particular thing which is not known, or described, except by reason and piety. Sazth he: —Are ye then in such haste? Know that the creature which is cognised in none of these five ways is a sublime creature, and, as such, is neither seen nor felt, but is perceived by reason alone, of which reason Nature confesses that God is a partaker. They answer:—Thou hast spoken truly and excellently.

And he:—I will now give a further explanation. Know that Ae e this creature, that is to say, the world, hath a light, which is the Sun, and the same is more subtle than all other natures, which light is so ordered that living beings may attain to vision. But if this subtle light were removed, they would become darkened, seeing nothing, except the light of the moon, or of the stars, or of fire, all which are derived from the light of the Sun, which causes all creatures to give light.

For this God has appointed the Sun to be the light of the world, by reason of the attenuated nature of the Sun. And know that the sublime creature before mentioned has no need of the light of this Sun, because the Sun is beneath that creature, which is more subtle and more lucid. This light, which is more lucid than the light of the Sun, they have taken from the light of God, which is more subtle than their light. Know also that the created world is composed of two dense things and two rare things, but nothing of the dense is in the sublime creature. Consequently the Sun is rarer than all inferior creatures.

The Turba answereth:—Thou hast excellently described what thou hast related. And if, good Master, thou shalt utter anything whereby our hearts may be vivified, which now are mortified by folly, thou wilt confer upon us a great boon!*

(94) I do not write this, and bring it to Light, that others after me should presently fall to writing, and publish the Conceits of their own Spirit herein, and cry them up for Sanctity, or a holy Thing.

(5) Also I know very well, that the Children of the Flesh will scorn and mock at me, and say, I should look to my own Calling, and not trouble my Head about these Things, but rather be diligent to bring in Food for me and my Family, and let those meddle with Philosophy that have studied it, and are called and appointed to it.